Liberation ideologists in India
Liberation ideologists in India: Forebears of modern Armenian political parties
Armenians in India – a seminar
Richard Hovannisian highlights the visionaries of Madras
by Paul Chaderjian
Published: Monday November 24, 2008
Tangra, India - A hundred years before the late-19th-century Armenian revolutionaries made history, a group of intellectuals in Madras was already laying the blueprint of why Armenians should think about emancipation from Turks and Persians, what an independent Armenian government would guarantee its citizens, and how a free homeland and diaspora communities should be ruled.
The contemporaries of the American and French revolutionaries, the Armenians of Madras were one of the most important topics discussed by Armenian history scholar Richard Hovannisian at a seminar at the community center of the Holy Trinity Armenian Church in Tangra on Tuesday, November 14.
The former chairperson of the Armenian Community Council of India opened the seminar with the hackneyed and misquoted William Saroyan text about two Armenians creating a new Armenia (Arts & Culture, November 1, 2008). Even though Saroyan hadn’t written the words recited, the words were appropriate for a seminar celebrating the rich history of Armenians in a land known today as the Republic of India.
“I cannot open this event and this celebration of out history without actually thanking and acknowledging all the people who came before us,” said former chairperson Haik Sookias, Jr. “I’m talking about people who came to Agra, who were the precursors of the people who built the church. We have to acknowledge these people and people like that like Sir Paul Chater. Each of these people was a building block that created the new Armenia that we face today.”
Mr. Sookias said Armenians have left a legacy in India, even though the local population has decreased greatly. Our legacy, he said, was unlike the British, who forced themselves on the local population.
“We, the Armenians, came to share our heritage and coexist,” he said. “And our structures are no longer crumbling, because we, the Armenian people of Kolkata have decided that we will no longer let our structure crumple and let people walk by and say there were once Armenians here.”
Mr. Sookias attributed the rebuilding and renovations of the local churches to Catholicos Karekin II.
“It was His Holiness’ vision to bring children here, to regroup our community,” he said. “These are the things we need to concentrate on when we look at the past 300 years. We have integrated with the people. Yes. But, we have integrated in a way that people love us. They don’t want to throw us out. They want us to stay. That’s why it is important for us to thank the people who came before and thank the people who came today.”
In his introductory remarks, Mr. Sookias said that before the renovations, visitors would only see half the headstones in the cemeteries around the Armenian churches. He said that transients had encroaches on church property, some of the churches had no ceilings, and many tears were shed over the reality of the Armenian treasures of India.
“We cried over the condition of our church,” he said, “and it created a new resolve in us that we had to recreate the church. Because if we let our churches go, the Armenians would never come back. It’s not that Armenians used to live here, Armenians live here even now, and Armenians will live here forever.”
Published: Monday November 24, 2008
Tangra, India - A hundred years before the late-19th-century Armenian revolutionaries made history, a group of intellectuals in Madras was already laying the blueprint of why Armenians should think about emancipation from Turks and Persians, what an independent Armenian government would guarantee its citizens, and how a free homeland and diaspora communities should be ruled.
The contemporaries of the American and French revolutionaries, the Armenians of Madras were one of the most important topics discussed by Armenian history scholar Richard Hovannisian at a seminar at the community center of the Holy Trinity Armenian Church in Tangra on Tuesday, November 14.
The former chairperson of the Armenian Community Council of India opened the seminar with the hackneyed and misquoted William Saroyan text about two Armenians creating a new Armenia (Arts & Culture, November 1, 2008). Even though Saroyan hadn’t written the words recited, the words were appropriate for a seminar celebrating the rich history of Armenians in a land known today as the Republic of India.
“I cannot open this event and this celebration of out history without actually thanking and acknowledging all the people who came before us,” said former chairperson Haik Sookias, Jr. “I’m talking about people who came to Agra, who were the precursors of the people who built the church. We have to acknowledge these people and people like that like Sir Paul Chater. Each of these people was a building block that created the new Armenia that we face today.”
Mr. Sookias said Armenians have left a legacy in India, even though the local population has decreased greatly. Our legacy, he said, was unlike the British, who forced themselves on the local population.
“We, the Armenians, came to share our heritage and coexist,” he said. “And our structures are no longer crumbling, because we, the Armenian people of Kolkata have decided that we will no longer let our structure crumple and let people walk by and say there were once Armenians here.”
Mr. Sookias attributed the rebuilding and renovations of the local churches to Catholicos Karekin II.
“It was His Holiness’ vision to bring children here, to regroup our community,” he said. “These are the things we need to concentrate on when we look at the past 300 years. We have integrated with the people. Yes. But, we have integrated in a way that people love us. They don’t want to throw us out. They want us to stay. That’s why it is important for us to thank the people who came before and thank the people who came today.”
In his introductory remarks, Mr. Sookias said that before the renovations, visitors would only see half the headstones in the cemeteries around the Armenian churches. He said that transients had encroaches on church property, some of the churches had no ceilings, and many tears were shed over the reality of the Armenian treasures of India.
“We cried over the condition of our church,” he said, “and it created a new resolve in us that we had to recreate the church. Because if we let our churches go, the Armenians would never come back. It’s not that Armenians used to live here, Armenians live here even now, and Armenians will live here forever.”
Churches in India
The half-day seminar continued with a Power Point presentation by Very Rev. Fr. Oshagan Gulgulian, who showed those in attendance before-and-after photographs of local churches and cemeteries. The reverend, who is pastor of Armenians in India, also provided a detailed account of the history of Armenian churches and cemeteries in India through various kingdoms, dynasties, British rule, and Indian independence.
Included in the presentation were photographs of the Holy Armenian Church of Nazareth from 1906 and headstones from 2005.
“One questions that they ask us is if there is a need to renovate these churches,” said Fr. Gulgulian. “Our first answer is ‘Yes, because this is our history, and this is the history of the Indian people who let us build our churches and our school without any problems.”
Fr. Gulgulian said that there are eight Armenian churches in India now, and five are located in the state of Bengal. He said the first Armenian church was built in the 1600s in Saidabad, but it was destroyed in an earthquake. The second church was built in Chinsura in 1695. The third, Holy Nazareth, was built in 1687 as a wooden structure.
“Why did they build Armenians build churches in those places?” asked Fr. Gulgulian. “Armenians came from Akbar’s Kingdom and were allowed by him to build these churches. King Akbar’s second wife was Armenian, Mariam, and since then the Armenians have had their own graveyards and chapels. In Agra, the chapel is gone, and the graveyard is in dire conditions.”
Fr. Gulgulian said that during the Mughal Empire, Armenian were known for being talented merchants and were invited to do business in Saidabad.
“The Mughals gave Armenians a property and all allowances to do trade without taxation and allowed Armenians to have their house of prayer and their own trade centers,” said Fr Gulgulian. “The river passed by the church property, and Armenians were able to trade with the United Kingdom and Iran.”
After Armenians moved away from Saidabad, the Holy Virgin Mary Church was nearly abandoned until a few years ago. Even though the river that passed by the church has been diverted, a small lake exists on the church grounds and locals use it regularly.
“In Madras, we have the Chennai church,” continued Fr. Gulgulian. “The first Armenian periodical, Aztarar, was published there, and there have been churches in Bombay, Surat, and Rangoon, but those have not survived and have been destroyed.”
According Rev. Fr. Gulgulian, St. Mary Mother of God Church in Chennai or Madras was built in 1712, but the French ordered it be destroyed since its bell tower was taller than any of their structures. The church was rebuilt in 1772.
The pastor said there is also an Armenian cemetery in Bangalore, but the church has not had the resources to look after it. However, the church does have plans to find the legal means to take back Armenian churches and properties in Delhi and Agra.
“We have applied to the courts to reclaim the property and start renovation,” he said. “There are a few Armenians in India, but Armenians in Delhi are increasing in number. Some 30 Armenians live there, and it’s very important to restart that church.”
Fr. Gulgulian said that transients have taken over the Armenian church in Delhi and sleep on the gravestones, wash their clothes and prepare their food on Armenian gravestones.
“It’s a tragic reality,” he said, “and we are going to try to save all these properties.”
Fr. Gulgulian said that the foundations of the Holy Armenian Church of Nazareth were set in 1707, and the current structure was built in 1724. He said the fourth Armenian church was the one where the seminar was taking place, Holy Trinity, and the fifth church was St. Gregory the Illuminator Church, next to the Armenian cemetery. The oldest Armenian grave in India is dated 1679, he said.
“You are the ones who will be our words and message by asking your friends and relatives to come and visit and know the treasures of our people in India,” said Fr. Gulgulian in his concluding remarks. “This is the only way we can preserve our culture here. We hope that the students of the Armenian College anchor their lives here after graduation as the Vehapar [His Holiness] said, so that this community will grow once again. Pray for us.”
Included in the presentation were photographs of the Holy Armenian Church of Nazareth from 1906 and headstones from 2005.
“One questions that they ask us is if there is a need to renovate these churches,” said Fr. Gulgulian. “Our first answer is ‘Yes, because this is our history, and this is the history of the Indian people who let us build our churches and our school without any problems.”
Fr. Gulgulian said that there are eight Armenian churches in India now, and five are located in the state of Bengal. He said the first Armenian church was built in the 1600s in Saidabad, but it was destroyed in an earthquake. The second church was built in Chinsura in 1695. The third, Holy Nazareth, was built in 1687 as a wooden structure.
“Why did they build Armenians build churches in those places?” asked Fr. Gulgulian. “Armenians came from Akbar’s Kingdom and were allowed by him to build these churches. King Akbar’s second wife was Armenian, Mariam, and since then the Armenians have had their own graveyards and chapels. In Agra, the chapel is gone, and the graveyard is in dire conditions.”
Fr. Gulgulian said that during the Mughal Empire, Armenian were known for being talented merchants and were invited to do business in Saidabad.
“The Mughals gave Armenians a property and all allowances to do trade without taxation and allowed Armenians to have their house of prayer and their own trade centers,” said Fr Gulgulian. “The river passed by the church property, and Armenians were able to trade with the United Kingdom and Iran.”
After Armenians moved away from Saidabad, the Holy Virgin Mary Church was nearly abandoned until a few years ago. Even though the river that passed by the church has been diverted, a small lake exists on the church grounds and locals use it regularly.
“In Madras, we have the Chennai church,” continued Fr. Gulgulian. “The first Armenian periodical, Aztarar, was published there, and there have been churches in Bombay, Surat, and Rangoon, but those have not survived and have been destroyed.”
According Rev. Fr. Gulgulian, St. Mary Mother of God Church in Chennai or Madras was built in 1712, but the French ordered it be destroyed since its bell tower was taller than any of their structures. The church was rebuilt in 1772.
The pastor said there is also an Armenian cemetery in Bangalore, but the church has not had the resources to look after it. However, the church does have plans to find the legal means to take back Armenian churches and properties in Delhi and Agra.
“We have applied to the courts to reclaim the property and start renovation,” he said. “There are a few Armenians in India, but Armenians in Delhi are increasing in number. Some 30 Armenians live there, and it’s very important to restart that church.”
Fr. Gulgulian said that transients have taken over the Armenian church in Delhi and sleep on the gravestones, wash their clothes and prepare their food on Armenian gravestones.
“It’s a tragic reality,” he said, “and we are going to try to save all these properties.”
Fr. Gulgulian said that the foundations of the Holy Armenian Church of Nazareth were set in 1707, and the current structure was built in 1724. He said the fourth Armenian church was the one where the seminar was taking place, Holy Trinity, and the fifth church was St. Gregory the Illuminator Church, next to the Armenian cemetery. The oldest Armenian grave in India is dated 1679, he said.
“You are the ones who will be our words and message by asking your friends and relatives to come and visit and know the treasures of our people in India,” said Fr. Gulgulian in his concluding remarks. “This is the only way we can preserve our culture here. We hope that the students of the Armenian College anchor their lives here after graduation as the Vehapar [His Holiness] said, so that this community will grow once again. Pray for us.”
History lesson from the scholar
The keynote address of the half-day seminar was delivered by Professor Hovannisian, who holds the Armenian history chair at UCLA. He opened his talk by acknowledging the Catholicos and the wardens of the Armenian Community Council of Kolkata.
Prof. Hovannisian presented copies of six books he has compiled on historic Armenia to the students of the Armenian College. Before discussing the intellectuals of Madras and their place in Armenian history, the speaker remembered how surprised he was upon his first visit to India 50 years ago when he learned that Indians in Armenia thought of Nor Jugha – now part of Isfahan, Iran – as their homeland. An Armenian oasis on the Iranian plateau is where they longed to return, said the professor.
“Unlike the Greek and Western colonies, the Armenian colonies were never accompanied with a military force, but they succeeded to attain a high level of achievements in the structures of any given society,” said Prof. Hovannisian about Armenians who had become successful merchants in India. “I’m very much impressed that Shah Abbas took thousands of Armenians from the plains of Ararat hundreds of miles to Isfahan in the 1600s to create Nor Jugha, and within one generation, within 20 years, the merchants were already in the Volga River and the Indian Ocean.”
Prof. Hovannisian said these merchants were in the courts and even at the czar’s throne. When Western European empires came into the business of trade, they came with the backing of banks, and that’s when they rivaled Armenian merchants in their position of power.
“When the economic power of the Armenian communities in India began to weaken and wane, they became all more concerned about how to establish firm communities,” said Prof. Hovannisian. “The challenge of Armenian life drew the Armenians together. Two cities, one being Madras, and the second being Calcutta, became their focus in strengthening the community at the turn of the 18th century.”
Those involved in leading the Armenian community in India at the time were historic figures like Joseph Emin, Movses Baghramian, and Harutiun Shmavonian, who Prof. Hovannisian said created the liberation ideologies that lay the groundwork for the political parties that formed in the late 1800s.
Prof. Hovannisian presented copies of six books he has compiled on historic Armenia to the students of the Armenian College. Before discussing the intellectuals of Madras and their place in Armenian history, the speaker remembered how surprised he was upon his first visit to India 50 years ago when he learned that Indians in Armenia thought of Nor Jugha – now part of Isfahan, Iran – as their homeland. An Armenian oasis on the Iranian plateau is where they longed to return, said the professor.
“Unlike the Greek and Western colonies, the Armenian colonies were never accompanied with a military force, but they succeeded to attain a high level of achievements in the structures of any given society,” said Prof. Hovannisian about Armenians who had become successful merchants in India. “I’m very much impressed that Shah Abbas took thousands of Armenians from the plains of Ararat hundreds of miles to Isfahan in the 1600s to create Nor Jugha, and within one generation, within 20 years, the merchants were already in the Volga River and the Indian Ocean.”
Prof. Hovannisian said these merchants were in the courts and even at the czar’s throne. When Western European empires came into the business of trade, they came with the backing of banks, and that’s when they rivaled Armenian merchants in their position of power.
“When the economic power of the Armenian communities in India began to weaken and wane, they became all more concerned about how to establish firm communities,” said Prof. Hovannisian. “The challenge of Armenian life drew the Armenians together. Two cities, one being Madras, and the second being Calcutta, became their focus in strengthening the community at the turn of the 18th century.”
Those involved in leading the Armenian community in India at the time were historic figures like Joseph Emin, Movses Baghramian, and Harutiun Shmavonian, who Prof. Hovannisian said created the liberation ideologies that lay the groundwork for the political parties that formed in the late 1800s.
Joseph Emin
“What I find fascinating about these individuals is that they had such foresight about the future of Armenia,” said Prof. Hovannisian. They were aware of the fact that Armenians were living under foreign dominion, being fleeced by khan and pasha. So we have individuals like Emin, who was really a radical, very advanced, ahead of his time perhaps, and very critical of the church. The church and the Catholicos didn’t like his ideas and thought he should be more cautious.”
Prof. Hovannisian described Emin as someone who had taken up the British discipline, the British way of doing things, patriotism, wisdom, art, and knowledge.
“He was writing why are we Armenians like sheep, who consume their own flesh to make a little money, and why are we robbed by pashas and are like slaves,” said Prof. Hovannisian. “Emin said he wanted to do something about his people, who are industrious, brave, and will soon become formidable if they receive their freedom.”
Emin, the independence-minded revolutionary, was born in Iran, and went to India, then England. Prof. Hovannisian said that in England, Emin joined the army, fought against the French, met very important people, and went to Russia with letters of introductions.
“He dreamed about the emancipation of the Armenian people as early as the 1700s,” said Prof. Hovannisian. “He hoped to persuade the king of Georgia, who was a Bagratuni, and dreamed of an uprising. Emin wanted to use violent methods and said subjects should rise up against you if you don’t rule by the law.”
Prof. Hovannisian described Emin as someone who had taken up the British discipline, the British way of doing things, patriotism, wisdom, art, and knowledge.
“He was writing why are we Armenians like sheep, who consume their own flesh to make a little money, and why are we robbed by pashas and are like slaves,” said Prof. Hovannisian. “Emin said he wanted to do something about his people, who are industrious, brave, and will soon become formidable if they receive their freedom.”
Emin, the independence-minded revolutionary, was born in Iran, and went to India, then England. Prof. Hovannisian said that in England, Emin joined the army, fought against the French, met very important people, and went to Russia with letters of introductions.
“He dreamed about the emancipation of the Armenian people as early as the 1700s,” said Prof. Hovannisian. “He hoped to persuade the king of Georgia, who was a Bagratuni, and dreamed of an uprising. Emin wanted to use violent methods and said subjects should rise up against you if you don’t rule by the law.”
Merchants as patriots
Although Emin was critical of Armenian merchants, said Prof. Hovannisian, he found that his ideas were supported by Madras’s merchants. That negated the common belief that merchants were only interested in making money. Support for Emin is evidence that merchants were also interested in culture
“When Emin had gone to Madras, he had met Baghramian, who was more conservative,” said Prof. Hovannisian. “Baghramian, with tailor Shahamir Shahamirian, became one of the originators of Armenian liberation. They published Nor Dedrak, ‘a new booklet called Exhortation.’ This book was the first book to create a liberation ideology in Armenia history. The book describes loss of independence and causes of weakness like Armenian disunity, then describes the Armenian losses like rivers flowing blood.”
Prof. Hovannisian said the booklet, published in 1772, asked Armenian youth to shake off Iranian and Turkish tyranny and establish an independent state.
“He proposes a parliamentary system of government and separation of church and state,” said Prof. Hovannisian. “He believes the only way the Armenian nation can get on its feet is through education, publication of patriotic books, and opening of all schools.”
Another book published in Madras that Prof. Hovannisian talked about was called Vorogait Parats, or “the Snare of Glory.” It was published in 1773 and was a critique of the monarchic system in Europe and the Turkic and Iranian rule of Armenians.
“When Emin had gone to Madras, he had met Baghramian, who was more conservative,” said Prof. Hovannisian. “Baghramian, with tailor Shahamir Shahamirian, became one of the originators of Armenian liberation. They published Nor Dedrak, ‘a new booklet called Exhortation.’ This book was the first book to create a liberation ideology in Armenia history. The book describes loss of independence and causes of weakness like Armenian disunity, then describes the Armenian losses like rivers flowing blood.”
Prof. Hovannisian said the booklet, published in 1772, asked Armenian youth to shake off Iranian and Turkish tyranny and establish an independent state.
“He proposes a parliamentary system of government and separation of church and state,” said Prof. Hovannisian. “He believes the only way the Armenian nation can get on its feet is through education, publication of patriotic books, and opening of all schools.”
Another book published in Madras that Prof. Hovannisian talked about was called Vorogait Parats, or “the Snare of Glory.” It was published in 1773 and was a critique of the monarchic system in Europe and the Turkic and Iranian rule of Armenians.
A draft constitution
“The main thrust of the book is a blueprint of the laws and structures of an independent Armenia, the rights of the state, the rights and responsibilities of its citizens, and organization of military forces,” said Prof. Hovannisian. “And it states the freedoms of all individuals. Shahamirian says only Armenians of the Apostolic church should be given the right to have property.”
Details in this Armenian Constitution included the formation of Hayotz Doon, the house of Armenians, as the highest legislative body. The executive body would be made up of fourteen ministers. The constitution also envisioned a president of the house, and that the prime minister would serve as foreign minister.
“It’s an amazing document that really is a blueprint that the revolutionary societies of the 19th century came upon,” said Prof. Hovannisian. “We found that 100 years before that, the Madras Armenians had these documents, like a 1783 book called ‘Target,’ which was a constitution of the Armenian community of Madras, and an ideal constitution of the Armenian diaspora.”
Shahamirian, according to the modern-day scholar, said “‘the Indian Colony must survive until the creation of an independent Armenia, whereupon, there may be a chance to return to Hayastan.’ This is Shahamirian, he says, ‘I’m a modest Armenian, your humble servant, and I have no ambitions for money, power, or glory. All I want is to love my countryman and have them love their homeland. I have known many people, read the virtues of many nations, and comparing them to our Armenian nation, and I find the land of Ararat is the sweetest and the most of anything under the sun.’”
Prof. Hovannisian also told those gathered about the first Armenian journal or newspaper in the world called Aztarar.
“It was enlightening, and it was the first time Armenians could speak to each other in the pages of a journal,” said Prof. Hovannisian. “These journals would have public opinion, and exchange of ideas by Armenians about the state of affairs in Armenia, going back to the 1700s.”
The men who wrote these booklets were forefathers of Armenian liberation ideology, said Prof. Hovannisian.
“Their programs are so clear that they are the contemporaries of the American independence revolution and the French revolution,” said Prof. Hovannisian. “They picked up these ideas and presented it to their people.”
Details in this Armenian Constitution included the formation of Hayotz Doon, the house of Armenians, as the highest legislative body. The executive body would be made up of fourteen ministers. The constitution also envisioned a president of the house, and that the prime minister would serve as foreign minister.
“It’s an amazing document that really is a blueprint that the revolutionary societies of the 19th century came upon,” said Prof. Hovannisian. “We found that 100 years before that, the Madras Armenians had these documents, like a 1783 book called ‘Target,’ which was a constitution of the Armenian community of Madras, and an ideal constitution of the Armenian diaspora.”
Shahamirian, according to the modern-day scholar, said “‘the Indian Colony must survive until the creation of an independent Armenia, whereupon, there may be a chance to return to Hayastan.’ This is Shahamirian, he says, ‘I’m a modest Armenian, your humble servant, and I have no ambitions for money, power, or glory. All I want is to love my countryman and have them love their homeland. I have known many people, read the virtues of many nations, and comparing them to our Armenian nation, and I find the land of Ararat is the sweetest and the most of anything under the sun.’”
Prof. Hovannisian also told those gathered about the first Armenian journal or newspaper in the world called Aztarar.
“It was enlightening, and it was the first time Armenians could speak to each other in the pages of a journal,” said Prof. Hovannisian. “These journals would have public opinion, and exchange of ideas by Armenians about the state of affairs in Armenia, going back to the 1700s.”
The men who wrote these booklets were forefathers of Armenian liberation ideology, said Prof. Hovannisian.
“Their programs are so clear that they are the contemporaries of the American independence revolution and the French revolution,” said Prof. Hovannisian. “They picked up these ideas and presented it to their people.”
A more practical community
The community in Calcutta, however, was much more practical, according to Dr. Hovannisian.
“They based their thoughts in the 1820s on the creation of long-term community, and the Armenian College and two schools for women were established here,” said Prof. Hovannisian. “In this community, in the 19th century, there were at least 10 different newspapers and publications, and all were very patriotic, concerned about the community, about the education of their youth, and the future of Armenia.”
Prof. Hovannisian’s presentation ended with a simple salute from the scholar to the liberation ideologists of the Madras school and the practical leaders of the Calcutta community, “who also looked ahead in a time of darkness believing in the liberation of the human being, which would then contribute to the liberation of the Armenian people.”
“They based their thoughts in the 1820s on the creation of long-term community, and the Armenian College and two schools for women were established here,” said Prof. Hovannisian. “In this community, in the 19th century, there were at least 10 different newspapers and publications, and all were very patriotic, concerned about the community, about the education of their youth, and the future of Armenia.”
Prof. Hovannisian’s presentation ended with a simple salute from the scholar to the liberation ideologists of the Madras school and the practical leaders of the Calcutta community, “who also looked ahead in a time of darkness believing in the liberation of the human being, which would then contribute to the liberation of the Armenian people.”
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